an aspirational prayer for mahamudra

An Aspirational Prayer for Mahamudra

of

Rangjung DorjeThe Third Karmapa

A Commentary by

The VenerableThrangu RinpocheGeshe Lharampa

Translated by

John Rockwell

Copyright © 1999 by Namo Buddha Seminar.All rights reserved. No part of this book, either text or art, maybe reproduced in any form, electronic or otherwise, withoutwritten permission from the Namo Buddha Seminar.

Published byNamo Buddha Seminar1390 Kalmia Avenue

Boulder, CO, 80304-1813 USAPhone: (303) 449-6608

Thrangu Rinpoche’s web site: www.rinpoche.com

Acknowledgements

We would like to thank John Rockwell who translated both theoriginal text and the commentary by Thrangu Rinpoche andgenerously made it available to Namo Buddha Publications.

Namo Buddha Publications has a unique teaching tool forTibetan. We have five tapes of Thrangu Rinpoche giving theseteachings in Tibetan and a word-for-word transcript in Tibetanof these oral teachings.

The five tapes are $ 3.00 a tape and the Tibetan transcript (44pages of root text and commentary) is $ 5.00.

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The Aspirational Prayer for Mahamudra was composed by thethird Karmapa, Rangjung Dorje. There have been seventeenKarmapas up to the present time. These seventeen incarnationshave cultivated different activities due to the different times inwhich they lived. For example, the first Karmapa, DusumKhyenpa opened the gate of dharma by building newmonasteries such as Tsurphu, Karma Gon, and the like. Thesecond Karmapa, Karma Pakshi, was a very great siddha and didmany miracles. By means of these miracles, which werewrathful he tamed other beings.

The third Karmapa, Rangjung Dorje, was both a greatscholar and a great meditator. He composed many importanttreatises, such as The Profound Inner Meaning, The TreatiseDifferentiating Consciousness and Wisdom, and Showing theEssence. In particular, Rangjung Dorje was very compassionate.Thus, at the time of his death, he entered into nirvana on thefourteenth day of the month. On the fifteenth day everyone wasable to clearly see his face in the center of the moon. Because ofthis miraculous event, there arose an artistic tradition called“Karku Dashalma” in which the upper part of the Karmapa’sbody was painted within the moon.

Rangjung Dorje also composed this aspirational prayer.There are aspirations that can be accomplished and aspirationsthat cannot be accomplished. For example, we may think, “Maya flower grow on top of this table,” but no matter how manytimes we make this aspiration, nothing will happen because noneof the necessary causal conditions are present. However, if put aflower pot on the table, put in a seed in the pot, water the seed,and so forth, then later a flower will grow. Because the causalconditions have been met, the aspiration will be accomplished.When we make the aspiration, “May the realization ofmahamudra arise in my mind,” we may wonder whether thisaspiration can be achieved or not. If we make this aspiration, and


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then we meditate, gather the accumulations, study, develop goodqualities, and so forth, then gradually this aspiration will beaccomplished. So first, we make an aspiration, then by thepower of this aspiration, we practice diligently, and then due toour diligent practice, we are able to attain the fruition.

Generally, we make aspirations according to our ownindividual realization. As an ordinary (unenlightened) being, wemight aspire to be very important, to have other people to fearus. This aspiration is perverted in that it aspires to harm others.On the other hand, we may aspire to be very rich or to have lotsof children. This kind of aspiration does not harm others;however, it is very limited. Great teachers of the past havecomposed aspirations that were very vast and that were ofbenefit to both self and others. To show us how to make a vastaspiration, Rangjung Dorje composed this particular aspirationalprayer that the realization of mahamudra may arise in us.

To just aspire for the realization of mahamudra to arise inthe mind is a very condensed aspiration. Therefore, in this text,we make this aspiration first, then it shows us how to achievethis aspiration step-by-step according to the stages of the path.

SUPPLICATION TO THE GURU

Namo Guru

Rangjung Dorje begins his aspiration with the Sanskrit phraseNamo Guru which means “I prostrate to the teacher.” To beginthis way is a Tibetan tradition. First of all, when the dharma firstspread to Tibet, it came from India, the place where the Buddhafirst turned the wheel of dharma. Therefore, when we put aSanskrit phrase at the beginning of a text, it is a reminder thatwe Tibetans did not newly create this teaching, but that itoriginated in India. It is not like the Bon tradition that has itsorigins in Tibet. Secondly, the dharma spread in India inSanskrit. If it stayed in Sanskrit, then those born in Tibet wouldnot have been able to practice it. However, translators out ofgreat kindness translated the texts into Tibetan, so that now weare able to understand the texts in Tibetan. To remember thegreat kindness of the translators, the Tibetans place a Sanskritphrase at the beginning of these texts.


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I. PREPARATION FOR MAKING ASPIRATION

1. Gurus, yidam deities of the mandala,Victorious ones of the three times and ten directions, together

with your sons,Please consider us with compassion.Grant your blessings so that these aspirations may be

accomplished just as we intend.

The first verse concerns the preparation for make aspiration. Inthe vajrayana tradition, we meditate visualizing all the gurus,yidams, buddhas, and bodhisattvas in the space in front of us.First, there is one’s own root guru. This root guru needs anuncorrupted lineage that begins with the Buddha. Therefore, wealso visualize the lineage gurus. The yidam deities refers to theunique yidam meditation of the vajrayana with the mandalareferring to the fact that one meditates on the principal deity andits retinue by means of the symbols, objects, and signs that theymanifest. The “ten directions” are east, south, west, north,northeast, northwest, southeast, southwest above, below, oressentially all directions. The “three times” are the all thebuddhas who manifested in the past, the buddhas in the present,and the buddhas who will manifest in the future. Generally,there are three kinds of “sons”—sons of body, sons of speech,and sons of mind. For example, the son of body is Rahula, whowas actually born from the body of the Buddha. The sons ofspeech are the shravaka arhats, such as Shariputra,Maugalyayana, and the rest who heard the dharma spoken by theBuddha. The sons of mind are the bodhisattvas, because in thefuture they will become buddhas and are like the regents of theBuddha.

In this way, we meditate on all of these beings in the spacein front of us. Even if we do not meditate on them in the space infront, we should think that they are actually looking at us withthe eye of wisdom. So we request, “Please consider us withcompassion.” that we are able to achieve our aspiration as weintended. To accomplish our aspiration, we aspire to be able torealize mahamudra, the true nature of mind. We request for their


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blessings so that the conditions favorable to accomplishing thiswill arise.

THE FOUNDATION OF ASPIRATION

2. May all rivers, the accumulation of virtueunpolluted by the three concepts,

Flowing from the snow mountains of pure intention and actionOf myself and all the infinite sentient beingsMerge into the ocean, the four kayas of the victorious ones.

After the preparation for the aspiration comes the actual makingof the aspiration. We make both a general aspiration and thespecific aspiration for mahamudra. The general aspirationinvolves accumulating virtue. The roots of virtue that we haveaccumulated are likened to a snow mountain because a snowmountain is very white. We need to accumulate two kinds ofcompletely white or pure intention and action which are theroots of virtue. Pure intention lacks the disturbing emotions (Skt.klesha) that bring harm to others, such as passion, aggression,and delusion. Rather, it is the completely pure intention thatbenefits everyone, such as love, compassion, faith, devotion, andthe like. Even if our intention is good, but our actions are bad,this will bring about harm. Therefore, pure action is action thatthat does not harm us or others. So completely pure intentionand action as like a snow mountain from which a pure riverflows. From our completely pure intentions and actions comes apure or unpolluted river, which is our roots of virtue. It is“unpolluted by the three concepts,” of “I did this to them.” Ifthere is great attachment to the object, self, and action, the prideand negative thoughts will arise. However, the pure river ofvirtue is free of this.

When a river flows, it grows larger and larger and finallyflows into the ocean. In the same way, our virtue increasesfurther and further. If we aspire to become more powerful andmore wealthy, then this will not be of benefit to everyone. Whatis of benefit to everyone is to attain the state of enlightenment.This is what we should aspire to.

There are many names for enlightenment. One can say“buddha.” Right now, our minds have the faults of the disturbing


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emotions and the like, and do not have good qualities andwisdom. However, in the future, with practicing the dharma, wecan abandon the faults and the good qualities blossom. In thistext, the name “victorious one” is used. Presently, we aredefeated by disturbing emotions which bring us pain andsuffering and sometimes birth in the lower realms. However, ifwe increase our wisdom (Skt. prajna), we will in the future bevictorious over these disturbing emotions. What qualities doesthis “victorious one” have? The text says, “May it be a cause forattaining the four kayas—the dharmakaya, sambhogakaya,nirmanakaya, and svabhavikakaya.”

A. COMMON FOUNDATION FOR THE PATH

3. Until we attain this fruition,Through all our lives,May evil and suffering be unknown,And may we enjoy the glorious ocean of happiness and goodness.

Having made a general aspiration, we now make a specificaspiration, specifically, the aspiration for mahamudra. Withrespect to this, overall there are five sections to making thisaspiration. The first section is “the foundation of the path.” Weaspire for this since we presently need an excellent foundation ofthe path. We need to attain the state of enlightenment, which isthe fruition of practicing the dharma, the roots of virtue,meditating and so forth. However, Rangjung Dorje teaches uswhat we need until we attain the state of enlightenment.

To enjoy what the verse calls the “glorious ocean ofhappiness,” a state that is free from suffering, we must do moreby saying, “May I be free from suffering,” To destroy the causeof the suffering, we must destroy unvirtuous deeds, negativeintentions and negative actions. To do this we need to havecompletely pure intentions and completely pure actions, whichare the roots of virtue. In terms of these actual oral instructions,we need to be able to develop this virtue and diminish ournegative deeds. So we aspire, “May this occur for both myselfand others, all sentient beings.” Thus, the common basis of thepath is to be free from negative deeds and suffering and to strivefor virtue and happiness.


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B. UNCOMMON FOUNDATION OF THE PATH

4. Possessing the supreme freedoms and resources,endowed with faith, exertion, and prajna,

Attending an excellent spiritual friend,and receiving the pith instructions,

May we have no obstacles to practicing these properlyAnd enjoy the holy dharma throughout all our lives.

We need to gather the conducive conditions for the generalpractice of meditation (Skt. samadhi) and in particular for thepractice of mahamudra. If we do not gather these conduciveconditions, we cannot practice these oral instructions. Therefore,we need the foundation for practicing this path. This foundationis possessing the supreme freedoms and resources. There is aphysical and a mental basis or foundation to the path. Theprecious human body that possesses the freedoms and theprecious human body that possesses the resources refers to aphysical foundation. If we do not have this physical body, wecan not practice the holy dharma. Therefore, we are veryfortunate to possess the freedoms and resources.

For the mental foundation, we need faith. When we havefaith, we practice the dharma and meditation particularlymahamudra. Thus, we need faith that truly knows that this willbenefit us and others. One realizes that this is actually somethingespecially amazing we will not have the good fortune to practiceit ourself. If we know that it is sublime, we will have the goodfortune to practice it. Therefore, one needs to have faith. Withfaith, exertion will naturally arise. With exertion, we willdevelop wisdom. If one has no exertion, then no matter howclever we might be, we will not be able to develop perfectprajna. Thus, in dependence upon faith, exertion arises; independence upon exertion, prajna arises.

Next, we need an excellent spiritual friend, one who isendowed with excellent prajna. We need a spiritual friend whobrings us to practice a virtuous path and protects us from anegative path. We need an excellent spiritual friend. In ordinarylife we can find our way, but in meditation our mind looksoutward, rarely inward. When we turn and look inward, this is


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wisdom. Therefore, we need a spiritual friend who isexperienced in meditation.

How do we attend to a spiritual friend? Do we just live withan excellent spiritual friend, eat with him, work with him, andthe like? No, what we really need are to obtain the oralinstructions. The spiritual friend will tell us that we need topractice meditation that we need to do this and that and we needto give this up. Generally, there are many kinds of oralinstructions: oral instructions that are of temporary benefit andoral instructions of ultimate benefit. Among these, we need toreceive the pith instructions, such as the transmission or pointingout instructions of mahamudra. These oral instructions show ushow to actually rest the mind. After receiving the pith of theseoral instructions, we need to meditate on them. Then, at times,obstacles will arise. Thus, we aspires to be free from obstaclesand to enjoy the dharma.

II. ASPIRING FOR PRAJNA THAT REALIZES THE PATH

5. Learning scripture and reasoning frees fromthe obscuration of ignorance.

Contemplating the oral instructions destroysthe darkness of doubt.

The light of meditation illuminates reality just as it is.May the brilliance of the three prajnas increase.

After discussing the foundation of the path, we need to enter thispath. The foundation was divided into two kinds—the commonand uncommon. For the uncommon foundation we neededprajna that realizes the path. Do we have prajna in us from thevery beginning? No, we need to gradually develop this prajna.First, we need to learn the scriptures, which are the wordsspoken by the Buddha who taught 84,000 collections of dharma.However, we can not practice all 84,000 collections of dharma.We need the pith; however, we can not say that there is anythingthat is truly without significance among the 84,000 collectionsof dharma. We cannot throw out even one syllable. All of it isfull of meaning. No matter how much we study, it will be ofbenefit. Therefore, first one learns scripture.

The Buddha taught the complete path, so there is no otherpath. He also taught not to blindly to accept his ford for it, but to


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examine the teachings with reason. He taught that if you act inthis way, then this will happen; if you act in that way, then thatharm will occur; and if you act in this way, then there will bethis benefit. This is the transmission of the way things truly are.Because it is an introduction or pointing out, one can recognizethe reasoning of it by means of one’s own examination. Bystudying both the scripture and reasoning, one can find the paththat initially one did not know how to find. For example, whenwe walk in the night, with a new moon, the rain is falling, andthere is a thick fog. It is completely black, and we don’t knowwhere to walk. Then if the fog cleared a bit and it stoppedraining, the path would be a little bit clearer. In the same way, ifwe study scripture and reasoning, then we will be freed from ourignorance or lack of knowledge.

In the same way, if we contemplate the oral instructions ofthe guru and think about these special oral instructions, then bypracticing just one of these instructions, the path will be clearer.

With the oral instructions we understand that the path andthat we must meditate on this. If we meditate, then the prajnawill arise. Because prajna is able to clarify all of the actual truth,then the light born from meditation will arise, just like the sunshining. It illuminates the way things are. There is the waythings are for us in samsara and there is the true nature of mind.For example, if we clearly and directly see where our difficultiesand troubles come from and where there is happiness and joy,then this is illuminating perfectly the way things are throughmeditation. Therefore, one must give rise to the prajna oflearning, the prajna of contemplating, and the prajna ofmeditating. These are the three prajnas.

III. ASPIRING FOR THE PATH ITSELF TOBE FREE OF CONFUSION

6. The ground is the two truths, free from the extremesof eternalism and nihilism.

The supreme path is the two accumulations, free fromthe extremes of exaggeration and denial.

May we attain the fruition of the two benefits,free from the extremes of samsara and nirvana.

May we thus meet with the unerring dharma.


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Of the five sections of the text, the first was the ground of thepath; the second was the prajnas of learning, contemplating, andmeditating that realize the path. The third part is that the onewho possesses these prajnas must enter into the genuine path.The path is made up of the ground, path, and fruition. First, whatis this “ground”? If we are going to meditate, we need to havethis teaching. We have to realize the teaching of the real truenature. What is this real true nature? According to the hinayana,it is the four truths. According to the mahayana, it is emptiness.According to the Shentong Madhyamaka, it is sugatagarbha. Allof these different paths agree at the same basic point.Mahamudra teaches the true nature of mind. What is this truenature of mind? It is free of the extremes of eternalism andnihilism. When we really look at the nature of mind, it does notexist as a thing, a permanent ego. Because it is free of theextreme of eternalism, it is very peaceful.

However, if we say that mind is nothing, that there is noevil, no virtue, then we fall into a kind of nihilism. However, thisnihilistic view is false, since both samsara and nirvana can arisein our mind. Even though the mind is not a thing we can pointto, anything can arise in it. Thus, it is free from the extremes ofeternalism and nihilism.

The text also says that we need to be “free from theextremes of exaggeration and denial.” Exaggeration in this caseis to say that something that does not exist, does exist. Denial inthis case is to say that something exists when it actually does notexist. To realize the true nature of mind, we need the twoaccumulations of merit and wisdom. To develop our meditation,we will accumulate merit by making offerings, practicinggenerosity, maintaining our discipline, developing patience, andthe like. Then, by resting in the state of deep meditation orsamadhi, we will accumulate wisdom. Thus, the two accumula-tions allow us to practice the path.

By realizing the ground, the way things are, we will attainthe fruition of being free from the extreme of samsaric existenceand free from the extreme of peace. Dwelling in samsara leads tosuffering, obstacles, conflicting emotions, and so on. If we areliberated from the three realms of samsaric existence, we willattain peace for ourself alone. Therefore, we must also be freefrom the extreme of simply resting in this peace. By being free


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from samsaric existence, we will attain the perfection of our ownbenefit, and by being free from the extreme of peace, we willattain the perfection of others’ benefit. Therefore, we will attainthe fruition of the two benefits.

Thus, we make the aspiration to meet with this unerring anderror free dharma of the ground, path, and fruition.

IV. ASPIRING TO PRACTICETHE PATH WITHOUT CONFUSION

7. The basis of purification is the unity of luminosity-emptiness,the true nature of mind.

The means of purification is the great vajra yoga of mahamudra.What is purified is the stains of adventitious confusion.May we realize the fruition of purification,

the stainless dharmakaya.

The fourth section concerns how we need to practice the path.When we practice the path, we need to be free from confusion.There are two aspects to being free from confusion: the truth ofintellectual understanding and the truth of meditation. The truthof intellectual understanding has the foundation of purification,the means of purification, and what is to be purified. Thefoundation of purification is that what is in our mind. It isobscured by temporary, adventitious defilements. For example,our mind is like the moon. When the moon is obscured byclouds, its moonlight can not radiate forth. Similarly, our mind isobscured by the adventitious defilements (adventitious meansthe defilements are not an inherent part of the mind, just asclouds are not an inherent part of the moon). We must clear thedefilements from the mind and the true nature of the mind is theunity of luminosity and emptiness. Generally, the essence ofmind, such as is pointed out to us in the pointing outtransmission, is luminous. Luminosity means that anything canarise in it. For example, Where does our mind first arise from?Where does it dwell in between? Where does it finally go? If welook into this, there is nothing. It is empty. If we say it isemptiness, it is not empty because the mind is thinking. We callthis emptiness luminosity. This continuity of mind is not a totalblank. Just as everything vividly luminous continually arises, so


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it is said to be luminous. Is this luminosity truly existent,something solid? If it were something solid, then sufferingwould arise. However, it is empty, in that it has no essentialreality. Thus, it is the unity of luminosity and emptiness or wecan say both luminosity and emptiness exist together.

It is said that the true nature of mind and the true nature ofphenomena are inexpressible meaning that one cannot say that itis really like this or like that. So we must understand the natureof mind through the experience of our own mind. However, upto the present moment, we have not realized this. Sincebeginningless time up to now, we have not realized the truenature of mind, yet this true nature of mind exists within us. Thetrue nature of our mind does not newly arise through meditation.This true nature of mind, which is the unity of luminosity andemptiness, free from extremes, is the essential characteristic ofthe mind. However, we have not understood the means to clearaway the defilements. We have been obscured by temporaryconfusion. We must clear away this defilement of confusion bymeans of the vajra yoga of mahamudra, the meditation on thesamadhi of mahamudra, such as shamatha, vipashyana, thepointing out or transmission of the way things are.

What is purified by this meditation is the defilements, theadventitious confusion of discursiveness and confusion. Thisconfusion has continually obscured us previously. However, thisconfusion does not exist in the true nature of the mind. When werealize the true nature of mind, then a thought will naturallydisappear. It disappears because it is only adventitious and doesnot exist in the true nature of mind. It is confusion, since it doesnot exist in the true nature of mind. When we understand thisconfusion, it will vanish like a bubble. Will these defilements ofconfusion completely vanish once and for all? No, they can notdisappear once and for all because there are previous negativehabitual patterns, and we must meditate on these. Therefore, thefruition of having cleared away these defilements is that the truenature of mind is freed of these defilements and fully manifests,and the dharmakaya is perfected. This is the way that onepractices the path.


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THE BRIEF OVERVIEW

ASPIRING TO PRACTICE MEDITATION

8. Resolving all doubt as to the ground is the confidenceof the view.

Maintaining this without distraction is the main pointof meditation.

Applying the meditation completely is the supreme action.May we have confidence in the view, meditation, and action.

The form of this text is to present a brief overview and then givea detailed explanation. Generally, intellectual understanding istaught by means of the three aspects of the foundation ofpurification, the means of purification, and the fruition ofpurification. One purifies the foundation by means of view,meditation, and action. The true nature of mind, which is to bepurified of temporary defilements is the unity of luminosity andemptiness. One must resolve doubts about the unity ofluminosity and emptiness. One must resolve these doubts bytruly arousing confidence in the view. This conviction is arrivedat through either the sutra tradition or the mantra tradition. In thesutra tradition, one examines through reasoning the view of theway things are. One gains understanding through contemplatingthat all phenomena are really and truly emptiness. This is calledthe view of the sutra tradition, but it is only a conviction that isan intellectual understanding of the mind and it is not aconviction that is realization. In the vajrayana tradition, one doesnot examine by means of reasoning or inference. Rather, onelooks at the true nature of the mind and realizes, “Oh! The truenature of all phenomena is exactly like this. Of course!” This isthe view of direct perception based on experience. Conviction inthe view arises, and this is said to be the confidence in the view.

Therefore, one first discovers this view and the ground. Tokeep the mind undistracted on this view is the main point ofmeditation. Then, the text says, “Applying the meditation toeverything...” When we are sitting in meditation, our meditationis very good. However, when we walk, stand, eat, and work,then for beginners the meditation on the mind is somewhat lost.Nevertheless, one must apply it so that it is not lost. When oneapplies meditation to “action,” then whether one is eating,


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working, or whatever, one strengthens one’s mindfulness andawareness of the meditation. Thus, when one is working, it issupreme action and we have true conviction in the view,meditation, and action. One must arouse conviction in the view,thinking, “This is truly the way it is,” arouse conviction in themeditation, and arouse conviction in the action. Thus, we aspire,“May we have confidence...”

THE EXTENSIVE EXPLANATION

CUTTING DOUBTS CONCERNING THE GROUNDBY THE VIEW

9. All phenomena are the illusory display of mind.Mind is no mind, empty of any entity that is mind.Though empty, everything appears unceasingly.May we fully examine this and resolve any doubt

as to the ground.

Previously, the view, meditation, and action were taught in ageneral way. Now, we will explain the view, meditation, andaction in detail.

The text teaches the view step by step. First we establishthat appearances are created by mind. What is taught is that allthe sensations of mind—passion, aggression, delusion, pleasureand pain, and so forth—exist presently in our mind.Appearances arise like they do in a dream. Then, if we ask fromwhere all phenomena such as our happiness, suffering arise, theanswer is they do not exist externally, but are a mistakenconception of the mind. For this reason, when we are practicingmahamudra, external objects are not important, but rather wemeditate principally on the inner mind.

There are two traditions—one that believes that onlyappearances are mind. One establishes that only the appearancesthat arise in the mind are mind and the other tradition says thatobjects are also created by mind, that all phenomena are mind.Why is this? For example, they are like the appearances in adream. All appearances right now—mountains, walls, houses,


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and the like—are like the appearances in a dream. So there aretwo traditions. Whichever of these two traditions you use is fine.

According to the Mind-only or Cittamatra proponents, onemeditates to realize that the essence of mind is emptiness, andthat all phenomena are illusory manifestations of mind.According to the proponents of Madhyamaka, the mind isempty. There is no essence of the mind. Why? Because mentalappearances arise in our mind, but the mind itself does not exist.Wherever the mind is, many thoughts and kleshas arise,however, if one looks at the essence of mind, it is empty of anyentity that is mind. We can not find it, thinking, “Here is theactual mind right here.” The fact that we can not find it is due tothe fact that the mind is empty of any essence.

Well then, is it emptiness? We think that there is nothing.however, it is “empty and unceasing.” Both the mind thatpreviously we thought existed and the mind that we now thinkdoes not exist are not different. They are as if one. Previouslywhen we thought that the mind existed, there was no real solidthing that continuously existed. Now when we think that themind does not exist, there is no discontinuity in mind. The truenature of mind is the same. At first they think that the mindexists, yet there is not any real solid thing existing. Now whenwe look at the essence of mind and think that it does not exist,there is not anything nonexistent. How it was before remains justthe same. The true nature of mind is just like that—“Unceasingly, everything appears.” The essence of mind doesnot exist, but all appearances do arise. Saying that “everythingappears” is free from the two extremes of saying that this existsor this does not exist. When one thinks that the mind does notexist, the continuity of mind would be cut off and it wouldcease. Yet, mind does not cease.

Therefore, when the text says, “May we fully examine thisand resolve any doubt as to the ground,” we need to be able toknow how things really are. All the texts teach that the truenature of mind is very profound and deep because it is verydifficult to realize. For example, it can not be expressed withspeech. Even if we were to say that the true nature of mindexists, it does not exist, and even if we were to say that it doesnot exist, it does not exist. Well then, what is it? It can never beexpressed with words. We cannot say that the true nature of


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mind is like this. It is beyond the realm of thought. If we thinkthat it exists or think that it does not exist, it is beyond the realmof thought.

We experience mind directly when we look, based on thetransmission of our guru. Thinking, “It is like this, of course!”we will experience its flavor. It is like a mute person tastingmolasses who experiences the sweet flavor. If you ask him howit is, he cannot say anything. Like this example, we think that thetrue nature of our mind is very profound, but we cannot reallysay how it is.

RESOLVING ALL APPEARANCES ARE MIND

10. Projections that never existed are mistakenly taken as objects.Through ignorance, self-existing awareness is mistakenly

taken as an ego.Clinging to duality, we have wandered in samsaric existence.May we discover the root of ignorance and confusion.

There are three aspects to the view—all phenomena are mind;mind is empty of any entity that is mind; and even though it isempty, everything appears. These will be explained extensivelyone by one. First is resolving that all appearances are mind. Thetext says, “Projections that never existed are mistakenly taken asobjects.” Now, if the true nature of mind is empty, then howwill we see it? Even though the essence of mind is empty, itsnature is clarity. Since its nature is clarity, this clarity is turnedoutward and becomes manifest as an object. However, there isno object—it has never existed. This self-luminosity manifestsand we become confused and think that it is an object. Thus,“projections are mistakenly taken as objects.”

In this way, all the confused experiences of samsara, such asfear, suffering, and difficulties arise. The cause of this confusionis primarily ignorance and confusion. If we discover what theroot of this is, then we will naturally be free from ignorance.


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ABANDONING THE EXTREMES OFEXISTENCE/NONEXISTENCE

11. It is not existent—even the victorious ones have not seen it.It is not nonexistent—it is the basis of all samsara and nirvana.This is not a contradiction, but is the middle path of unity.May we realize the true nature of mind, which is freefrom extremes.

To realize that the mind is empty, it is first taught that the mindis beyond both existence and nonexistence. When we really lookat the mind, it does not exist. If it existed, then we should see it.But, when we look at it, we do not see where it arises, where itdwells, or where it finally ceases. Even if we look at the veryessence of mind, we do not see something existent. Do we notsee anything because we are deluded? No, that is not why, sinceeven the buddhas (“the victorious ones”) do not see it. Since thebuddhas have not seen it, why have they not seen it? They havenot seen the mind, because it is not something existent. Then,one might think, “Well, it that is so, then it is nonexistent.”However, it is not nonexistent, since all of samsara has arisenfrom it and since all the virtues of nirvana have also arisen fromit. Thus, the mind is the ground of everything.

Isn’t the mind being both existent and nonexistent acontradiction? No, it is not contradictory. It cannot be bothexistent and nonexistent. How is this? They are notcontradictory. The middle path of unity is the middle path of theunity of existence and nonexistence. “The true nature of mind isfree from the extremes” of existence and nonexistence. We needto realize this, and so we make the aspiration, “May we realizethis.”

ABANDONING THE EXTREMES OF BEING/NONBEING

12. It can not be shown by saying, “This is it.”It can not be refuted by saying, “This is not it.”The true nature of phenomena is beyond concept, unconditioned.May we definitely know the perfect ultimate truth.

Having abandoned the extremes of existence and nonexistence,we now abandon the extremes of being and nonbeing. The text


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says, “It can not be shown by saying, ‘This is it.” One cannotteach, saying, “This is the mind.” It can not say, “This is not it.”Everything arises as an appearance of the mind. Therefore, this“mind” is beyond the realm of thought. The mind is thatunconditioned dharmata that is not fabricated by anyone. It issimply the natural state of reality. If it were conditioned, itwould be impermanent. Whereas the true nature of the mind isnot fabricated by anyone; there is no entity that exists. We mustascertain in our mind that the way things really are, peace,freedom from mental fabrications, is the perfect ultimate truth.This is what is meant by “May we definitely know the perfectultimate truth.”

THE UNITY OF EMPTINESS AND DEPENDENT ARISING

13. Not realizing this, one circles in the ocean of samsara.Realizing this is no other than enlightenment.Nothing is affirmed or negated at all.May we realize the essential point of the dharmata,

the ground of everything.

The third stage shows that the mind is empty: it is notnonexistent; it is not affirmed nor is it negated. It is empty;however, this emptiness does not contradict the appearances ofdependent arising. All phenomena are dependent arising, andemptiness and the appearances of dependent arising are a unity.In terms of this teaching, it is said, “Not realizing this, onecircles in the ocean of samsara.” If one does not realize the truenature of mind, one will wander in samsara. The conflictingemotions will arise and various obstacles, negative conditions,and suffering will occur. However, if we realize the true natureof mind, then all the conflicting emotions, suffering, andobstacles will naturally cease within this “enlightenment.”Therefore, if one realizes this, enlightenment does not at all existelsewhere. It is the mind itself that is enlightened. It is the minditself that wanders in samsara. Enlightenment does not existelsewhere.

There is no affirming that the true nature of mind is it, norany negating that this is not it. Since it is the dharmata, theground of all phenomena, “may we realize this essential point.”


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This is the main point. When we talk about realizing the truenature of “mind,” we do not realize some thing brilliant ormagnificent. On the other hand, it is not complete voidness. Thisis really the true nature of mind. Therefore, when one fully seesthis main point, then one should realize the true nature of mind.

CUTTING DOUBTS CONCERNING THE GROUND

14. Both appearance is mind and emptiness is mind.Both realization is mind and confusion is mind.Both birth is mind and cessation is mind.May all doubts about mind be resolved.

Fourthly, we investigate and search for the mind to resolve theground. When appearances arise their root is the mind. When werealize that this mind is empty, then that emptiness is also justmind. When we think that we have realized the true nature ofdharmata that realization is also mind. Not realizing this, wewander in samsara and are confused and the thought that we areconfused is also our mind.

In the sutra tradition, we gather the accumulations for manyaeons, practices, meditates, and then attain realization. Withlittle effort we will understand something intellectually, but withgreat effort we will definitely understand it. We can in the sutratradition realize the fruition by means of constant meditation andgathering the accumulations for many aeons. Otherwise, we willnot reach realization..

On the path of the secret mantra or vajrayana, we find anauthentic guru and accordingly, meditates and undergoeshardship, then we will realize the fruition. Otherwise, one cannot realize this. When we use the very profound methods ofmahamudra, when the guru points directly to the mind, then bymeditating one or two days, perhaps one of us will realize thefruition. This is exceedingly fortunate. This is very importantand is a very profound method. When we realize this quickly, wethink, “I have realized just this one thing; the experience ofmind.” Some may scorn this, but we should never scorn this. It istruly the profound means to enlightenment. This is veryimportant.


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Likewise, the text, says this is very profound, inexpressible,beyond the range of the intellect. Generally, we have realizedthis just a little bit. When we realize this, then suddenly we donot have to try for many aeons, but rather suddenly we realize itby means of this profound method. In that one instant ofrealization, it will seem to be stable, but a little later we willthink, “Yesterday, I had a good meditation experience, but todayit’s gone. What happened? It is not very stable. Why?” We arenot very familiar with it. We have not gathered theaccumulations for many aeons. We have not worked hard formany years. Right now, it has been pointed out to us instantly bya profound method. One instant, it seems that we understand,and the next instant, we think, “I can’t understand now!” Whenthis happens, we shouldn’t abandon this, thinking that it isunimportant. We must definitely meditate with exertion. If wemeditate, it will become stable.

THE BRIEF OVERVIEW

HOW TO DETERMINE BY MEDITATING ON IT

15. Not corrupted by the effort of mind-made meditationAnd not blown by the winds of everyday busyness,May we know how to rest in unfabricated, innate spontaneityAnd skillfully maintain the practice of the truth of mind.

In meditation we rest in the true nature of mind loosely. If wethink, “Using my mind, I will make it clear. I will make itpeaceful. I will make it blissful,” we are creating somethingmade by the mind. When the text says, “Not corrupted by theeffort of mind-made meditation,” what is it to be uncorrupted bywhat is created by mind and what is this good quality? Theanswer is: “not blown by the winds of everyday busyness”which are the discursive thoughts such as the disturbingemotions of passion, aggression, delusion, pride when we are notmeditating. They are the everyday busyness and the wind ofthese stir things up. For example, if there is an ocean, the windstirs it up the water so it cannot remain stable. We should not bestained by these two faults.


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What is present when one is not stained by these two faults?In the tradition of dzogchen, one has to reach a new clarity bydistinguishing mind and awareness. This is one oral instruction.In our own oral instructions of the Kagyu, one arrives at“unfabricated” mind. To be “unfabricated” means that withrespect to the true nature of mind, which is empty and luminous,we do not try to change it into something empty, and then try tochange it into something luminous. Rather we rest in what is thevery nature of the mind itself, and therefore this is called“unfabricated” or “innate.” “Innate” is not a fabricated truenature. Whatever the condition of the mind is, it is said to beunfabricated and innate. We should meditate with “spontaneity(naturally flowing).” Whatever exists in this true nature, weshould just rest in that way. Otherwise, we will just createsomething anew.

THE EXTENSIVE EXPLANATION

TEACHING THE UNION OF SHAMATHA-VIPASHYANA

SHAMATHA

16. The waves of subtle and gross thoughts subside by themselves.The waters of unmoving mind rest naturally.May the ocean of shamathaBe undisturbed, free of the dregs of drowsiness.

The extensive explanation first explains how should we practicethe meditation of shamatha and vipashyana. Next, it explains theway in which experiences and realization arise and the way inwhich compassion arises. First is taught the way in which theexperiences of shamatha and vipashyana arise. Then is taughtthe methods of practicing shamatha, the methods of practicingvipashyana, and the methods of practicing the unity of these two.

When we say “shamatha,” what do we mean? If we take theexample of the ocean, it is never stable or calm because it haswaves. When the waves are stirred up, then the waters are notclear. How can we make the water clear? If the waves arepacified, then it will become calm. The waves of our mind arediscursive thoughts. There are subtle and gross discursive


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thoughts. If these discursive thoughts are just left alone, thenthey will subside by themselves and there will be no movementof thought. Similarly, if there are no waves, then the water of theocean will naturally come to rest.

So first, the waves of an ocean need to calm down for thepollution of the ocean to settle out of the water. It will restunmoving, calm, and clean. Similarly what makes our mind dirtyis drowsiness and dullness. Since this drowsiness and dullness islike dirt, if our mind is free of dirt, then actual shamatha willbecome unmoving and calm. Thus, we first make an aspirationthat this will occur with regard to shamatha meditation.

VIPASHYANA: THE MAIN EXPOSITION

17. Looking again and again at the mind that can not be looked at,One sees clearly just as it is the truth of not seeing.Resolving any doubt as to how it is or is not,May we recognize our unconfused nature by ourselves.

The main exposition of vipashyana is as the text says, “Lookingagain and again at the mind that can not be looked at...” Whenwe truly look at the true nature of mind, we can not say, “I amlooking at this; I am seeing this.” There is nothing to look at.Why can the mind not be looked at? When we look at it, we seethe true nature of it. When we see this, what do we see? Forexample, we can not see anything that is like an object, with acolor or shape or unity. As for “the truth of not seeing”, whenone sees the true nature of mind, there is not any thing to see.The mind does not have any object that can be looked at. So,when one looks at the mind, there is nothing to see. Why is therenothing to see? This is the true nature of mind. “One sees thisclearly just as it is.” One sees this very vividly.

When we look and see mind clearly and think, “Oh! themind is like this! The true nature of mind is like this” weexperience how it is and is not. We never have any doubt ofthinking that perhaps it is this or is not this. Thus we resolvedoubts. What is the true nature of mind? Previously, we thoughtat times that the mind existed, that our thoughts were very solidand could not really be changed. Now, when we look at the truenature of mind, we think that the mind is empty of nature, that it


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has no essence, and that it is free of confusion. This emptiness isfree of confusion. Thus, we say, “May we recognize ourunconfused nature, our true nature, by ourselves.” Up to thepresent time, we have not looked at our mind. First, we have notlooked. When we do look, we do not recognize it, but when wemeet with the actual oral instructions of mahamudra and aretaught to look at our own nature, we recognize the true nature ofour mind by ourselves.

PENETRATING TO THE ROOT

18. Looking at objects, one sees no objects, but just mind.Looking at mind, there is no mind—it is empty of nature.Looking at both of these, clinging to duality is self-liberated.May we realize the true nature of luminous mind.

We penetrate to the root by means of vipashyana meditation.The text says, “Looking at objects, one sees no objects, but justmind.” When we look at external objects, we have feelings ofpleasure and pain in our mind. In the same way, when we look atan object, such as an appearance, the aspect of an object, thatarises in the mind, and the like, then there is no object. One seesno objects, but just mind.

“Looking at mind, there is no mind—it is empty of nature.”If one looks at an external object, that object is mind. Withrespect to the oral instructions of our Kagyu lineage, it is said,“Appearance is mind.” Secondly, the text says, “Looking atmind, there is no mind—it is empty of nature.”

When we look at the mind, we realize that the true nature ofmind is nothing like what we thought it was before, but that themind is empty of that.

When we look at external objects and inner mind, there isclinging to duality, such that we think that there are objects outthere and me is here. However, so the text says, “...cling toduality is self-liberated.” In the hinayana, this true nature, thisnothingness, is said to be the “egolessness of self.” The minddoes not exist by its very essence within the mind. Within themind there is no ego. Thus, it is said that there is no ego of self.When we realize this, then step by step we can use thisrealization as the means to abandon the disturbing emotions. In


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the mahayana, what is taught is that outer objects do not existand the inner mind does not also exist? It is said that this is therealization of emptiness which is the true nature of phenomena.In the Heart sutra, for example, it is said, “No eye, no ear, nonose, no tongue,” and so forth and “Form is emptiness” and soforth. Likewise, within the sixteen emptinesses, outer emptiness,inner emptiness, and outer and inner emptiness are taught. Interms of the vajrayana tradition, when mahamudra is pointedout, clinging to duality is self-liberated. When we realize this bylooking at the nature of mind, then both outer objects and theinner mind do not exist.

When we look at the true nature of mind, it is emptinessfrom the point of view that we do not see anything. However,this emptiness is not voidness. In Tibetan, we say that space is a“dead emptiness,” like a corpse. However, the emptiness of thetrue nature of mind is not like a corpse but it is luminous like aliving person. We could call it “living emptiness.” Therefore, weaspire, “May we realize the true nature of luminous mind.”

When Kagyupas give instructions, they teach four levels.First, they say that appearance is mind. This establishes that allphenomena are mind. Second, they say that mind is empty.Third, they say that this emptiness is spontaneous presence. Thisemptiness is not voidness, like something dead, but isspontaneously present. Everything is able to arise, to occur, toappear, and to be known in this emptiness. Finally, they say thatspontaneous presence is pointed out as self-liberated. Not onlyare things liberated by nature, but they do not bind or restricteach other. When we realize the true nature of mind, it is said tobe peace and self-liberation. It remains free by its nature andremains free from suffering. Thus, it is said that spontaneouspresence is pointed out as self-liberated.

The text says, “May we realize the true nature of luminousmind.” Looking at objects, one sees no objects, but just mindpoints out that appearance is mind. “Looking at mind, there is nomind—it is empty of nature.” points out that mind is empty.“Looking at both of these, clinging to duality is self-liberated.”“May we realize the true nature of luminous mind.” points outthat emptiness is spontaneous presence and that spontaneouspresence is self-liberated. To be free of effort is called


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spontaneous presence. It is whatever is able to arise without verymuch difficulty at all.

THE MAIN EXPOSITIONHOW TO PRACTICE THE UNITY OF SHAMATHA AND

VIPASHYANA

19. Free from mental fabrication, it is Mahamudra.Free from extremes, it is Great Madhyamaka.This is also called the Great Perfection,the consummation of all.May we have confidence that understanding one realizes all.

First, there was the aspiration to practice shamatha and next theaspiration to practice vipashyana. Now, we will discuss thepractice the unity of shamatha and vipashyana. The unity ofshamatha and vipashyana is taught with a list of names. The textsays, “Free from mental fabrication, it is mahamudra.” When wemeditate, we rest in meditation on the natural state of mind.Moreover, we realize this and then meditate upon it. We do notthink, “I am doing this. I am not doing that.” Therefore, it is freefrom mental fabrication. To rest evenly in the unfabricatednature is said to be mahamudra. The oral instructions of theKagyupas is called mahamudra. Everyone starting from Saraha,Tilopa, Naropa, Marpa, Milarepa, and so forth have called itmahamudra. If one gives other names to this resting evenly inthe natural state, then it is also called Great Madhyamaka (Skt.middle way).” Because it is free from the extreme of existence,eternalism, and the extreme of nonexistence, nihilism. When weunderstand the natural state of mind, we realize it is not existentand it is not nonexistent. Since we realize that it is free fromextremes, we do not fall into the extreme of eternalism ornihilism. Therefore, it is called by the name “Great MiddleWay.”

The text says, “This is also called the Great Perfection”“Great Perfection” means everything is perfected, everything iscomplete. We try to find the nature of realize by looking at ourone small mind. Since it contains everything, it is called theGreat Perfection. In short, if one knows one thing, the truenature of mind, then one will understand everything. Not only


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will one understand everything, but one will have confidencethat the conflicting emotions and discursive thoughts will notarise, and so forth. Thus, we aspire, “May we have confidence”like that.

HOW EXPERIENCE ARISES

20. Great bliss free from attachment is unceasing.Luminosity free from clinging to concept is unobscured.Nonthought beyond conceptual mind is spontaneity.May meditative experience free from striving be continuous.

How does this experience and realization arise? After thepractice of meditation this text teaches that two aspects arise—experience and realization.

First, there will occur three experiences—bliss, clarity, andnonthought. Generally, great bliss is the unceasing great blissthat is free of the obstacle of suffering. When one practicesmeditation, the experience of mind is peaceful. This peace is theessence of bliss. Generally, the gross kind of bliss that weexperience is one that changes. When this bliss changes, it turnsinto suffering. Therefore, the Buddha has taught that this bliss orpleasure is the suffering of change. However, the bliss that arisesdue to samadhi or meditation is peace, and therefore, it is calledgreat bliss. It is unceasing bliss, yet it is free from attachment.

Generally, the experience of meditation is very luminous,free of any obscuration or impediment. If one talks about thetrue nature of mind as being free from any obscuration, then onesees it directly and nakedly. However, when one sees the naturalstate of mind, there is no clinging to any concepts, such asthinking, “I saw this.” It is empty of any essence or nature. It isluminous, but it is empty of nature. Therefore, there is noclinging to concepts.

The third experience is that of nonthought beyondconceptual mind. It is difficult for the conceptual mind ofordinary people like ourselves to realize the natural state.Therefore, this nonthought is spontaneity. We aspire: maymeditative experiences of bliss, luminosity, and nonthought freefrom striving be continuous. Through the experiences of being


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free of attachment, free of concept, and transcending conceptualmind, may there arise bliss, luminosity, and nonthought.

HOW REALIZATION ARISES

21. Attachment to good meditative experience is self-liberated.The confusion of negative thoughts is pure by naturewithin the dharmadhatu.Ordinary mind is beyond accepting and rejecting, loss and gain.May we realize the truth of simplicity, the dharmata.

The way realization arises is, “Attachment to good meditativeexperience is self-liberated.” This is the attachment of thinkingthat when we are practicing meditation, it is something good. Ifmeditative experience arises, whether it be the meditativeexperience of bliss, luminosity, or nonthought, if we becomeattached to it, it is no good at all. Thus, in the spiritual songs ofthe Kagyus, it is said that even though one has the goodmeditative experiences of bliss, luminosity, or nonthought, ifthere is grasping, then they are the cause of samsara. If there isattachment, they will not act as the cause for liberating us fromsamsara. Therefore, being attached to good meditativeexperience is self-liberated. When one realizes the true nature ofthe mind itself, this true nature of mind is unborn. Therefore,even if something good arises, when realization truly arises, thenthere is nothing that can make us be attached to this goodexperience. Therefore, the grasping is self-liberated.

Likewise, the verse says, “The confusion of negativethoughts is pure by nature within the dharmadhatu.” So there isno attachment to what is good. In terms of negative thoughts,these are the subconscious thoughts of samsara, the kleshas anddiscursive thoughts. When one realizes the true nature of themind itself and looks at experience or at the essence of thought,they naturally vanish into the space of dharmadhatu. This is dueto the fact that they are confusion and have no substance. Beingempty which is the nature of confusion, they vanish into thespace of dharmadhatu. The true nature of the mind itself, whichis devoid of any self-nature, is the dharmadhatu. The negativethoughts are of the same essence and so they are completely


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pure within the dharmadhatu. Thus, attachment to goodexperiences is liberated and negative thoughts are purified.

PRACTICE OF THE UNION OF EMPTINESS AND COMPASSION

22. All beings are always enlightened by nature,But not realizing this, they wander endlessly in samsara.May unbearable compassion for sentient beingsWho experience boundless suffering arise in our being.

Discussed next is the way in which compassion and emptinessare unified. The truth of emptiness, pervades all sentient beings.Whether born as humans, as animals, as a small insect; allsentient beings have a mind. If they have a mind, then they havethe true nature of mind which is mahamudra. They then have theability to realize the true nature of mind or the state ofenlightenment. Nevertheless, they have not realized it. Animalshave not realized it, the bugs have not realized it; nor have mosthuman beings realized it. Among human beings, even those whoare charismatic ore smart or wealthy have not been able torealize this true nature of mind. Thus, the text says, “But notrealizing this, they wander endlessly in samsara.” They dwell insamsara, which is of the nature of suffering. No matter what ourcondition, the nature of samsara is suffering. We might thinkthat some external problem brings about our suffering. However,even if we get rid of this problem, there is still suffering. Theultimate root of our suffering is that we have not realized thetrue nature of mind.

When we wander in samsara and experience suffering, thesuffering has no end. One may ask, “Does suffering never cometo an end?” It occurs again and again. For example, we maythink that you will suffer from not having money, so we workhard and accumulate a lot of wealth. However, the nature ofsuffering remains just the same. If you think that you aresuffering because you do not have enough power, then when youhave amassed power and influence, this also is the nature ofsuffering. In this way, there is no limit to suffering. For example,once I went with His Holiness Karmapa to Bhutan. At that time,the king of Bhutan was very powerful and very wealthy. He hadhundreds of military bodyguards and attendants around him.


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However, he had an interview with His Holiness in which hetalked about how fortunate it was that His Holiness had beenable to come and he talked about his worries and sufferings. Heexplained the many different aspects of his sufferings. So eventhough he was rich, he was suffering. Even though he waspowerful, he was suffering. This suffering is endless. Until onerealizes the true nature of mind, there is suffering.

We need to arouse great compassion because others do notneed to experience suffering. If they meditate on the true natureof mind and mahamudra, they can be free of their suffering. Theessence of mind is enlightenment. Sentient beings do not need tosuffer, but they have not realized this essence of mind. Theyhave not been able to enter the path. Therefore, “may unbearablecompassion arise in our being” means any sentient being, even ifthey are powerful and rich, is an object of compassion. Even ifthey are very poor, they are an object of compassion. In thesame, even if it is an animal awho is suffering, they are an objectof compassion. Since compassion can arise for any sentientbeing, “May compassion arise.”

HOW TO UNIFY THIS WITH EMPTINESS

23. The energy of unbearable compassion is unceasing,Yet when one feels compassion, it is nakedly clearthat it is free of any nature.May we meditate day and nightInseparable from this unity, the supreme unerring path.

Generally, compassion arises based on realizing the true nature.When compassion arises, we look at things outside. At thatpoint, how do we practice the meditation on emptiness? It arisesas the unity of emptiness and compassion. “The energy ofunbearable compassion is unceasing”—the power of compassiondoes not cease, yet when compassion arises, the true nature ofour mind does not change. The empty nature of our mind canmanifest clearly. Nevertheless, very powerful compassionnaturally arises for all the sentient beings who do not realizethis. This compassion is based on the realization of the truenature of our mind and the true nature of phenomena. Therefore,the unity of compassion and emptiness is free from any error.


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From compassion comes the perfection of others’ benefit. Fromrealizing the true nature arises the perfection of one’s ownbenefit. This is the cause of perfecting the two benefits, Wemust meditate again and again.

ASPIRING TO THE FRUITION THAT PERFECTS THIS PATH

24. Through meditation, one attains the eyesand higher perceptions,Ripens sentient beings, purifies a buddha field,And fulfills the aspiration to attain the qualities of a buddha.May we attain Buddhahood, the perfectionof fulfilling, ripening, and purifying.

Fifth is the fruition of perfecting the path. When one attains thefruition by meditating on the path in this way, how does oneattain it? It arises through the power of meditation. Through thepower of meditation, one attains the five eyes, the higherperceptions, ripens sentient beings, and fulfills the aspiration topurify a buddha field in the future and attain all the qualities of abuddha. May we attain Buddhahood, by perfecting on the pathfulfilling, ripening, and purifying step-by-step.

THE CONCLUSION OF THE ASPIRATIONS

25. Through the kindness of the victorious ones ofthe ten directions and their sonsAnd by the power of all the pure virtue that exists,May the pure aspirations of myself and all sentient beingsBe accomplished just as we intend.

The conclusion of the aspiration asks that the kindness ofthe victorious ones of the ten directions and their sons and ouraspirations be accomplished. the kindness of all the buddhas andbodhisattvas who dwell in the ten directions and the pure virtue,the roots of virtue that we have accumulated, is a kind of cause.Based on this cause, the fruition can arise. In this way, when wemake aspirations for ourselves and all sentient beings, mayhowever aspirations we make be accomplished through thepower of these roots of virtue. What aspirations do we make?We make aspiration, saying, “May I attain the state of a buddha,


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the ultimate perfection of the two benefits,” and “May not justmyself, but all sentient beings as well, attain the state of abuddha, the perfection of the two benefits. May they be freefrom all suffering.” Moreover, we make the aspiration, “Maythese aspirations be accomplished in the future in just this way.”

This brings us to the end of this text.


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The Glossary

bodhisattva (Tib. chang chup sem pa) Literally, one who exhibits themind of enlightenment. Also an individual who has committed himor herself to the mahayana path of compassion and the practice ofthe six paramitas to achieve Buddhahood to free all beings fromsamsara.

bodhisattva (Tib. chang chup sem pa) An individual who is committedto the mahayana path of practicing compassion and the sixparamitas in order to achieve Buddhahood and free all beings fromsamsara. More specifically, those with a motivation to achieveliberation from samsara and are on one of the ten bodhisattva levelsthat culminates in Buddhahood.

Cittamatra school (Tib. sem tsampa) A school founded by Asanga inthe fourth century and is usually translated as the Mind-onlySchool. It is one of the four major schools in the mahayanatradition and its main tenet (to greatly simplify) is that allphenomena are mental events.

clear light (Skt. prabhasvara, Tib. ösel) A subtle state of mind andaccording to tantric teachings is the state of mind wherein highestrealization is attained.

dharmadhatu (Tib. chö ying) The all-encompassing space,unoriginated and without beginning, out of which all phenomenaarises. The Sanskrit means “the essence of phenomena” and theTibetan means “the expanse of phenomena” but usually it refers tothe emptiness, which is the essence of phenomena.

disturbing emotion ( Skt. klesha, Tib. nyön mong) The emotionalobscurations (in contrast to intellectual obscurations) which arealso translated as “afflictions” or “poisons.” The three main kleshasare (passion or attachment), (aggression or anger); and (ignoranceor delusion). The five kleshas are the three above plus pride and(envy or jealousy).

Dusum Khyenpa (1110-1193 C.E.) The First Karmapa who was astudent of Gampopa and founded the Karma Kagyu lineage. He isalso known for founding the tulku system in Tibet.

dzogchen (Skt. mahasandhi) This is known also as the “greatperfection” or atiyoga. It is the highest of the nine yanas accordingto the Nyingma tradition.

emptiness (Skt. shunyata, Tib. tong pa nyi) Also translated as voidness.The Buddha taught in the second turning of the wheel of dharmathat external phenomena and the internal phenomena or concept ofself or “I” have no real existence and therefore are “empty.”


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eternalism (Tib. tak ta) A belief that one’s self has concrete existenceand is eternal.

Great Madhyamaka This is another term for mahamudra.Great Perfection This is another term of dzogchen.ground, path, and fruition This is a logical method for describing

something used in many Buddhist works. First one describes thebeginning causal conditions (ground), then the coming together ofthese causes towards some goal (path), and finally the result(fruition).

hinayana (Tib. tek pa chung wa) Literally, the “lesser vehicle.” Theterm refers to the first teachings of the Buddha which emphasizedthe careful examination of mind and its confusion. Also known asthe Theravada path.

Kagyu (Tib.) One of the four major schools of Buddhism in Tibet. Itwas founded by Marpa. The other three are the Nyingma, theSakya, and the Gelupa schools.

Kagyupa Belonging to the Kagyu lineage.Karmapa The title of seventeen successive incarnations of Dusum

Khyenpa who has headed the Karma Kagyu school of TibetanBuddhism.

kleshas See disturbing emotions.lower realms There are six realms of samsara (Tib. rikdruk). These are

the possible types of rebirths for beings in samsara and are: the godrealm in which gods have great pride, the asura realm in which thejealous gods try to maintain what they have, the human realmwhich is the best realm because one has the possibility of achievingenlightenment, the animal realm characterized by stupidity, thehungry ghost realm characterized by great craving, and the hellrealm characterized by aggression. The three lower realms areanimal, hungry ghost, and hell realms.

luminosity (Tib. selwa) In the third turning everything is void, but thisvoidness is not completely empty because it has luminosity.Luminosity or clarity allows all phenomena to appear and is acharacteristic of emptiness (Skt. shunyata).

Madhyamaka (Tib. u ma) The most influential of the four schools ofIndian Buddhism founded by Nagarjuna in the second century C.E.The name comes from the Sanskrit word meaning “the Middle-way” meaning it is the middle way between eternalism andnihilism. The main postulate of this school is that all phenomena—both internal mental events and external physical objects—is emptyof any true nature. The school uses extensive rational reasoning toestablish the emptiness of phenomena. This school does, however,hold that phenomena do exist on the conventional level of reality.


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mahamudra (Tib. cha ja chen po) Literally, “great seal” meaning thatall phenomena are sealed by the primordially perfect true nature.This form of meditation is traced back to Saraha (10th century) andwas passed down in the Kagyu school through Marpa. Thismeditative transmission emphasizes perceiving mind directly ratherthan through rational analysis.

mahayana (Tib. tek pa chen po) Literally, the “great vehicle.” Theseare the teachings of the second turning of the wheel of dharma,which emphasize shunyata, compassion, and universal Buddha-nature.

mandala (Tib. chin kor) A diagram used in various vajrayana practices,which usually has a central deity and four directions. It alsodenotes a sacred location such as the mandala of the dharmakayaand this is how it is used in this text.

mantra tradition Another name for the vajrayana tradition.Mind-Only school. Also called Cittamatra school. This is one of the

major schools in the mahayana tradition founded in the fourthcentury by Asanga that emphasized everything is mental events.

nihilism (Tib. ché ta) The extreme view of nothingness, thenonexistence of a mind after death.

pointing-out instruction (Tib. ngo troe chi dama pa) A directioninstruction on the nature of the mind which a guru gives the studentwhen the student is ready for the instructions. It takes manyforms—slapping the student with a shoe, shouting at him or her—and is individual to each teacher and each student.

prajna (Tib. she rab) In Sanskrit it means “perfect knowledge” and canmean wisdom, understanding, or discrimination. Usually it meansthe wisdom of seeing things from a high (e.g. non-dualistic) pointof view.

Rangjung Dorje (1284-1339 C.E.) The Third Karmapa known forwriting a series of texts widely used in the Kagyu school.

samadhi (Tib. tin ne zin) Also called meditative absorption or one-pointed meditation, this is the highest form of meditation.

shamatha or tranquility meditation (Tib. shinay) This is basic sittingmeditation in which one usually follows the breath while observingthe workings of the mind while sitting in the cross-legged posture.The main purpose of shamatha meditation is to settle or tame themind so that it will stay where one places it.

Shentong school (Tib.) The Madhyamaka or Middle-way schooldivided into two major schools: the Rangtong which maintainsemptiness is devoid of inherent existence and Shentong whichmaintains emptiness is indivisible from luminosity.


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shravaka arhat (Tib. dra chom pa) Accomplished hinayanapractitioners who have eliminated the klesha obscurations. Theyare the fully realized shravakas and pratyekabuddhas.

siddha (Tib. drup top) An accomplished Buddhist practitioner.sugatagarbha (Tib. der sheg nying po) Buddha nature or that

enlightened essence present in all beings that allows them to havethe capacity to achieve enlightenment. It is closely related totathagatagarbha.

sutra tradition (Tib. do) These are the hinayana and mahayana textswhich are the words of the Buddha. These are often contrasted withthe tantras which are the Buddha’s vajrayana teachings. The sutratradition emphasizes analyzing the Middle-way texts usinganalytical meditation, in contrast to the mantra tradition whichemphasizes looking directly at mind in meditation.

vipashyana meditation (Tib. lha tong) Sanskrit for “insightmeditation” This meditation develops insight into the nature ofreality (Skt. dharmata). The other main meditation is shamathameditation.

yidam meditation (Tib.) A tantric deity that embodies qualities ofBuddhahood and is practiced in the vajrayana. Yidam meditation isthe vajrayana practices that use the visualization of a yidam.

an aspirational prayer for mahamudra

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